## Jerusalem Talmud Shabbat Chapter 16

###### Jerusalem Talmud Shabbat 16:1:1
[Jerusalem Talmud Shabbat 16:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:1)

**משנה:** כָּל כִּתְבֵי הַקּוֹדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה בֵּין שֶׁקּוֹרִין בָּהֶן וּבֵין שֶׁאֵינָן קוֹרִין בָּהֶן אַף עַל פִּי שֶׁכְּתוּבִים בְּכָל לָשׁוֹן טְעוּנִים גְּנִיזָה. מִפְּנֵי מָה אֵין קוֹרִין בָּהֶן מִפְּנֵי בִיטּוּל בֵּית הַמִּדְרָשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** One saves all holy Scriptures from a fire¹, whether they be used for reading or not used for reading²; even though they be written in any language they have to be hidden³. Why does one not read in them⁴? Because of neglect of the House of Study.

footnotes:
¹ Since making a fire is prohibited on the Sabbath, so is extinguishing a fire as long as no human lives are endangered by it. The Mishnah supposes that the houses are single family adobe houses separated from one another so that normally there is no danger of the fire spreading and endangering others.
² For public readings. Scrolls of books of Scripture not for public readings are either Hagiographa or defective copies of Torah and Prophets.
³ If they are no longer usable they have to be disposed of in a dignified way; they may not be abandoned in garbage. Therefore even defective copies may be saved in a fire.
⁴ Hagiographa are not to be read on the Sabbath since this would interfere with people attending public lectures held for the benefit of people who during the week have no opportunity of Torah study.


###### Jerusalem Talmud Shabbat 16:1:2
[Jerusalem Talmud Shabbat 16:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:2)

**הלכה:** כָּל כִּתְבֵי הַקּוֹדֶשׁ כול׳. מָהוּ בֵּין שֶׁקּוֹרִין בָּהֶן בֵּין שֶׁאֵין קוֹרִין בָּהֶן. בֵּין שֶׁיֵּשׁ בָּהֶן טָעִיּוֹת. בֵּין שֶׁאֵין בָּהֶן טָעִיּוֹת. וְהָא תַנֵּי. סֵפֶר שֶׁיֵּשׁ בּוֹ שְׁתַּיִם שָׁלֹשׁ טָעִיּוֹת בְּכָל דַּף וָדַף מְתַקְּנוֹ וְקוֹרֵא בוֹ. אַרְבַּע אֵינוֹ קוֹרֵא בוֹ. מִן מַה דְתַנִּינָן. מִפְּנֵי מָה אֵין קוֹרִין בָּהֶן. מִפְּנֵי בִיטּוּל בֵּית הַמִּדְרָשׁ. הָדָא אָמְרָה. בֵּין תּוֹרָה לִנְבִיאִים. לְכִתְבֵי הַקּוֹדֶשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “All holy Scriptures,” etc. What means “whether they are used for reading or not used for reading”? Whether they contain errors or do not contain errors. Was it not stated: If a scroll²³ contains two or three errors on every page, one corrects it and reads from it; with four one does not read from it²⁴ 1:11, 71c l. 69.In the Babli, *Menaḥot* 29b, there is disagreement whether three errors on every page or only four are cause for disqualification.. Since we have stated, “why does one not read in them⁴? Because of neglect of the House of Study;” this implies that there is a difference between Torah and Prophets and Hagiographa²⁵.

footnotes:
²³ A Torah scroll.
²⁴ Since the text is unreliable, one never can be sure that all errors were corrected. The same statements Megillah
⁴ Hagiographa are not to be read on the Sabbath since this would interfere with people attending public lectures held for the benefit of people who during the week have no opportunity of Torah study.
²⁵ Since Torah and Prophets have to be read in the synagogue on the Sabbath, the only candidates for books which should not be read on the Sabbath are Hagiographa.


###### Jerusalem Talmud Shabbat 16:1:3
[Jerusalem Talmud Shabbat 16:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:3)

אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. מָאן דְּאָמַר. מְטַמְּאִין אֶת הַיָּדַיִם. מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. וּמָאן דְּאָמַר. אֵין מְטַמְּאִין אֶת הַיָּדַיִם. אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. הָתִיבוּן. הֲרֵי עִבְרִי שֶׁכְּתָבוֹ תַרְגוּם הֲרֵי אֵינוֹ מְטַמֵא אֶת הַיָּדַיִם וּמַצִּילִין אוֹתוֹ מִפְּנֵי הַדְּלֵיקָה. מִן מַה דְתַנִּינָן. אַף עַל פִּי שֶׁכְּתוּבִין בְּכָל לָשׁוֹן טְעוּנִין גְּנִיזָה. הָדָא אָמְרָה. שֶׁמַּצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. מַתְנִיתָא דְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן אָמַר. אֵין דָּבָר מִשׁוּם שְׁבוּת שֶׁעוֹמֵד בִּפְנֵי כִתְבֵי הַקּוֹדֶשׁ. מַה פְלִיגִין. תַּמָּן מִפְּנֵי בִזְיוֹנָן. בְּרַם הָכָא כָּל עַמָּא מוֹדֵיי שֶׁמַּצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. לְמִי נִצְרְכָה. לְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אַף עַל גַּב דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָונִית. מוֹדֵי הוּא הָכָא שֶׁמַּצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁהָיָה עוֹמֵד עַל הַבַּנָּיִין בְּהַר הַבַּיִת. וְהֵבִיאוּ לוֹ סֵפֶר אִיּוֹב כָּתוּב תַּרְגוּם. וְאָמַר לַבַּנַּאי וּגְנָזוֹ תַּחַת הַנִּדְבָּךְ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
One does not save from a fire²⁶ which disagrees with the preceding argument and states that Hagiographa cannot be saved from a fire if this would involve transgressing rabbinic prohibitions.. For him who says, they render hands impure²⁷ 3:8 reports on disagreement whether touching a scroll of *Ecclesiastes* makes one’s hands impure. There seems to be tacit agreement that *Esther* does not make the hands impure. This impurity is purely rabbinical; it was instituted so people should not store their heave, which is sanctified, with also holy Scripture, since this would attract rats which would attack the leather on which the scrolls were written. A scroll which does not render the hands impure is not holy; no rabbinic restrictions would have to be waved to save them from a fire., one saves them from a fire; but for him who says, they do not render hands impure, one does not save them from a fire. They objected: Is there not a Hebrew book which was written in Aramaic²⁸ 4:5.; it will not render hands impure but one saves it from a fire, since we have stated: “even though they are written in any language they have to be hidden.” The Mishnah follows Rebbi Simeon, since Rebbi Simeon said, nothing forbidden only rabbinically stands in the way of Holy Scriptures²⁹ 10:3. Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath.. Do they disagree³⁰ and *Eruvin*.? There it is because of their degradation³¹, but here everybody agrees that one saves them from a fire. For whom is it needed? For Rabban Simeon ben Gamliel. Even though Rabban Simeon ben Gamliel said³² 1:11. There do exist approved Aramaic versions of the Pentateuch and Jonathan ben Uziel’s Aramaic paraphrase of Prophets but no recognized Aramaic versions of Hagiographa. The existing Aramaic versions of *Psalms*, *Proverbs*, *Job*, *Esther,* and *Chronicles* all seem to be post-Talmudic., “also Hagiographa they permitted only that they could be written in Greek,” would he agree here that one saves them from a fire? “It happened that Rabban [Simeon ben]³³ Gamliel was supervising builders on the the Temple Mount when he an Aramaic version of Job was brought to him. He told the builder to hide it under a row of stones.”

footnotes:
²⁶ This seems to be a truncated quote from a baraita
²⁷ Mishnah Yadaim
²⁸ Mishnah Yadaim
²⁹ Mishnah Eruvin
³⁰ The mishnaic statements in Yadaim
³¹ Lest rats be attracted to the scrolls, Note 27.
³² Mishnah Megillah
³³ Added from E. From the context this seems to be the correct attribution, referring to Rabban Simeon ben Gamliel I, the head of the revolutionary government in the first war against the Romans. In the Babylonian parallels, Babli 115a, Tosephta 13:2 (ed. Liebermann) the name always is “Rabban Gamliel” I, the grandfather of Rabban Gamliel of Jabneh.


###### Jerusalem Talmud Shabbat 16:1:4
[Jerusalem Talmud Shabbat 16:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:4)

אַף עַל פִּי שֶׁאָמְרוּ אֵין קוֹרִין בְּכִתְבֵי הַקּוֹדֶשׁ אֶלָּא מִן הַמִּנְחָה וּלְמַעֲלָה. אֲבָל שׁוֹנִין וְדוֹרְשִׁין בָּהֶן. צַרָךְ דָּבָר נוֹטֵל וּבוֹדֵק. דֵּלֹמָא. רִבִּי וְרִבִּי חִיָיא רַבָּא וְרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵה הָיוּ יוֹשְׁבִין וּפוֹשְׁטִין בִּמְגִילַּת קִינּוֹת עֶרֶב תִּשְׁעַה בְאַב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מִן הַמִּנְחָה וּלְמַעֲלָה. וְשִׁיְירוּ בָהּ אֲלֵ״ף בֵּי״ת אֶחָד. אָמְרוּ. לְמָחָר אָנוּ בָאִין וְגוֹמְרִין אוֹתָהּ. עִם כְּשֶׁרִבִּי נִפְטַר לְבֵיתוֹ נִכְשַׁל בְּאֶצְבָּעוֹ וְקָרָא עַל גַּרְמֵיהּ רַבִּים מַכְאוֹבִים לָרָשָׁע. אָמַר לֵיהּ רִבִּי חִיָיה. בְּחוֹבֵינוּ מַטָּתָךְ כֵּן. דִּכְתִיב רוּחַ אַפֵּינוּ מְשִׁיחַ יְי נִלְכַּד בִּשְׁחִיתוֹתָם. אָמַר לוֹ רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. אִילּוּ לֹא הָיִינוּ עוֹסְקִין בָּעִנְיָין כָּךְ הָיָה לָנוּ לוֹמַר. עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָיִינוּ עוֹסְקִין בָּעִנְיָין. וְעָלָה לָבֵיתוֹ וְנָתַן עָלֶיהָ סְפּוֹג יָבֵשׁ וְקָשַׁר עָלֶיהָ גָמִי מִבַּחוּץ. אָמַר רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. מִמֶּנּוּ לָמַדְנוּ שְׁלֹשָׁה דְבָרִים. סְפּוֹג אֵינוֹ מְרַפֵּא אֶלָּא מְשַׁמֵּר. גָּמִי שֶׁהוּא מִן הַמּוּכָן. וְאֵין קוֹרִין בְּכִתְבֵי הַקּוֹדֶשׁ אֶלָּא מִן הַמִּנְחָה וּלְמַעֲלָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them³⁴, which present sermon concepts, associate to pentateuchal texts not only texts from the Prophets but also from Hagiographa. This use is perfectly legitimate. (In legal contexts, קֹרֵא means not simply “reading” but “reading with correct accents”). The Babli, 117b, notes that in Babylonia one did neither preach nor study on Sabbath afternoon after prayers.. If he needs it, he takes and checks³⁵. ³⁶. *rabba* 15(4), *Lament, rabbati* 4(25). It is quoted at length in *Sefer haMakhria*ˋ (Isaias from Trani) §31 (Kohn Klein, Munkacs 1900, col. 20a). An example³⁷: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.)³⁸ of *Lev*. *rabba* and related mss. sources, and in the quote in *Sefer haMakhria*ˋ. In *Lament*. *rabbati* it is replaced by “towards nightfall”. As the following text shows, the three rabbis studied the text before the afternoon prayers; the text should be deleted. They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, *many are the evildoer’s hurts*³⁹. 32:10. He referred to himself as evildoer because he read the text before the afternoon prayers for its simple meaning; had they used it as basis for sermons it would have been acceptable.. [The Elder]⁴⁰ Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, *our spirit*, *the Eternal’s anointed, was caught by their corruption*⁴¹. 4:20.. Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge⁴² on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects⁴³; bast is prepared⁴⁴ because of uses which are forbidden on the Sabbath; therefore it may be used even for occasions which could not have been anticipated at the start of the Sabbath., and one recites from Hagiographa only after afternoon prayers⁴⁵.

footnotes:
³⁴ As Jacob Mann has pointed out, the classical Midrashim
³⁵ Checking the text for a sermon or similar use is appropriate at all times.
³⁶ The following also is found in Lev
³⁷ Greek δήλωμα, -ατος, τὁ.
³⁸ The text in parentheses is missing in E, in the editio princeps
³⁹ Ps
⁴⁰ Added from E.
⁴¹ Thr
⁴² Greek σπόγγος, ὁ.
⁴³ While healing not life-threatening situations is forbidden on the Sabbath, protecting a wound against infection is permitted. Babli 134b.
⁴⁴ Bast is like string; it always is available when needed and never is muqṣeh
⁴⁵ This statement shows that the text mentioned in Note 38 is to be deleted.


###### Jerusalem Talmud Shabbat 16:1:5
[Jerusalem Talmud Shabbat 16:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:5)

מֵעַתָּה בְּמָקוֹם שֶׁיֵּשׁ בֵּית הַמִּדְרַשׁ אַל יִקְרְאוּ. בְּמָקוֹם שֶׁאֵין בֵּית הַמִּדְרַשׁ יִקְרְאוּ. לֵית לָךְ אֶלָּא כְהָדָא דְּתַנֵּי רִבִּי נְחֶמְיָה. דְּתַנֵּי רִבִּי נְחֶמְיָה. מִפְּנֵי מָה אֵין קוֹרִין בְּכִתְבֵי הַקּוֹדֶשׁ אֶלָּא מִן הַמִּנְחָה וּלְמַעֲלָה. מִפְּנֵי שִׁטְרֵי הֶדְיוֹטוֹת. שֶׁאִם אוֹמֵר אַתְּ לוֹ שֶׁהוּא מוּתָּר. אַף הוּא אוֹמֵר. מַה בְכָךְ שֶׁנִּתְעַסֵּק בִּשְׁטָרוֹתַיי. מִתּוֹךְ שֶׁאַתְּ אוֹמֵר לוֹ שֶׁהוּא אָסוּר. אַף הוּא אוֹמֵר. כִּתְבֵי הַקּוֹדֶשׁ אָסוּר. שִׁטְרֵי הֶדְיוֹטוֹת לֹא כָל שֶׁכֵּן. הָדָא אָמְרָה. שֶׁהַמִּשְׁנָה קוֹדֶמֶת לַמִּקְרָא. וְדָא מְסַיְיעָא לְהַהִיא דְתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. דְּתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הָעוֹסֵק בַּמִּקְרָא מִידָּה שֶׁאֵינָהּ מִדָּה. הָעוֹסֵק בַּמִּשְׁנָה מִידָּה שֶׁנּוּטְלִין מִמֶּנָּה שָׂכָר. הָעוֹסֵק בַּתַּלְמוּד אֵין לָךְ מִידָּה גְדוֹלָה מִזּוֹ. לְעוֹלָם הֲוֵי רָץ אַחַר הַמִּשְׁנָה יוֹתֵר מִן הַתַּלְמוּד. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הָדָא דְאַתְּ אָמַר עַד שֶׁלֹּא שִׁיקַּע בּוֹ רִבִּי רוֹב מִשְׁנָיוֹת. אֲבָל מִשֶּׁשִּׁיקַּע בּוֹ רִבִּי רוֹב מִשְׁנָיוֹת לְעוֹלָם הֲוֵי רָץ אַחַר הַתַּלְמוּד יוֹתֵר מִן הַמִּשְׁנָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read⁴⁶ 3:7, Notes 304–310.? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated⁴⁶ 3:7, Notes 304–310., as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud⁴⁷. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah⁴⁸ 1–6 (p. 19 Note 3) one should translate: “he who studies the written Torah does himself good that is not so good; he who studies tannaitic traditions is occupied in an endeavor which deserves reward; concerning him who studies Talmud there is no endeavor greater than this, a person should always pursue tannaitic tradition more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of tannaitic tradition (Mishnah and *baraitot*) in the Talmud, but since Rebbi incorporated most of the tannaitic material in the Talmud, a person should pursue Talmud more than Mishnah.”.

footnotes:
⁴⁶ Cf. Horaiot
⁴⁶ Cf. Horaiot
⁴⁷ One has to memorize the basic material of study before one studies and analyzes the details.
⁴⁸ Since studying the Mishnah is now incorporated into Talmud study, it is possible to study on an elementary level appropriate for beginners.In the opinion of Israel Levy in his Introduction to the Yerushalmi Bava qamma


###### Jerusalem Talmud Shabbat 16:1:6
[Jerusalem Talmud Shabbat 16:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:6)

בְּרָכוֹת שֶׁכָּתוּב בָּהֶן עִנְיָינוֹת הַרְבֶּה מִן הַתּוֹרָה אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. מִיכָּן אָמְרוּ. כּוֹתְבֵי בְרָכוֹת שׂוֹרְפֵי תוֹרָה. מַעֲשֶׂה בְאֶחָד שֶׁהָיָה כוֹתֵב בְּרָכוֹת וְהָלַךְ רִבִּי יִשְׁמָעֵאל לְבוֹדְקוֹ. כֵּיוָן שֶׁהִרְגִּישׁ בְּקוֹל פַּעֲמוֹתָיו שֶׁלְרִבִּי יִשְׁמָעֵאל נָטַל תַּכְרִיךְ שֶׁלִּבְרָכוֹת וּזְרָקָן לְתוֹךְ סֵפֶל שֶׁל מַיִם. כִּלְשׁוֹן הַזֶּה אָמַר לוֹ. גָּדוֹל עוֹנֶשׁ הָאַחֲרוֹן מִן הָרִאשׁוֹן. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָדָא אֲגַדְתַּא הָכּוֹתְבָהּ אֵין לוֹ חֶלֶק. הַדּוֹרְשָׁהּ מִתְחָרֵךְ. הַשּׁוֹמְעָהּ אֵינוֹ מְקַבֵּל שָׂכָר.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“One does not save benedictions which contain pentateuchal materials from a fire⁴⁹. Because of this, they said: Writers of benedictions are burners of the Torah⁵⁰. It happened that there was a writer of benedictions; Rebbi Ismael went to check him out. When he noticed Rebbi Ismael’s steps, he took a bundle of benedictions and threw them into a bowl of water. In the following formulation he spoke to him: The punishment for the later deed is worse than the one for the earlier⁵¹.” Rebbi Joshua ben Levi said, one who writes down sermons has no part, one who preaches them is going to be singed, one who listens to him is not rewarded⁵² 16:2..

footnotes:
⁴⁹ Prayer texts which contain biblical quotes. The only prayer texts we have from Antiquity are Sadducee texts from Qumran. Rabbinic prayer books are known only from later Geonim, after the Arab conquest of Iraq. Prayer texts were considered part of oral tradition, to be memorized by following the reader in public service.
⁵⁰ Since one is not permitted to disregard rabbinic prohibitions in order to save prayer texts, writing prayer texts is the equivalent of exposing the quoted verses to desctruction.
⁵¹ The disrespect shown to the holy text is worse than making what is forbidden. Tosephta 13:4 (ed. Liebermann).
⁵² R. Joshua ben Levi was a renowned preacher. What he wants to say is that the preacher must present original thoughts; if he writes directions for other preachers he propagates dishonesty and as such has no part in the Future World; the person who buys from him preaches dishonestly and will be damaged in his soul; the persons who hear the sermon will not be moved; their time is wasted. Soferim


###### Jerusalem Talmud Shabbat 16:1:7
[Jerusalem Talmud Shabbat 16:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:7)

אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֲנָא מִן יוֹמוֹי לָא אִיסְתַּכְּלִית בְּסִפְרָא דַאֲגַדְתָּא. אֶלָּא חַד זְמַן אִסְתַּכְּלִית. אַשְׁכְּחִית כָּתוּב בָּהּ. מֵאָה וְשִׁבְעִים וְחָמֵשׁ פַּרְשִׁיּוֹת שֶׁכָּתוּב בַּתּוֹרָה דִּבֵּר אֲמִירָה צִיוּוּי כְּנֶגֶד שְׁנוֹתָיו שֶׁלְאָבִינוּ אַבְרָהָם. דִּכְתִיב לַָקחְתָּ מַתָּנוֹת בָּאָדָם. וּכְתִיב הָאָדָם הַגָּדוֹל בָּעֲנָקִים. מֵאָה וְאַרְבָּעִים וְשִׁבְעָה מִזְמוֹרוֹת שֶׁכְּתוּבוֹת בַּתִּילִים כְּנֶגֶד שְׁנוֹתָיו שֶׁלְאָבִינוּ יַעֲקֹב. מְלַמֵּד שֶׁכָּל הַקִּילוּסִין שֶׁיִּשְׂרָאֵל מְקַלְּסִין לְהַקְּדוֹשׁ בָּרוּךְ הוּא כְּנֶגֶד שְׁנוֹתָיו שֶׁל יַעֲקֹב. שֶׁנֶּאֱמַר וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל. מֵאָה וְעֶשְׂרִים וּשְׁלֹשָׁה פָעַמִים שֶׁיִּשְׂרָאֵל עוֹנִין הַלֵּלוּיָהּ. כְּנֶגֶד שְׁנוֹתָיו שֶׁלְאַהֲרֹן. הַלְלוּ יָהּ הַלְלוּ אֵל בְּקָדְשׁוֹ לְאַהֲרֹן קְדוֹשׁוּ לְאַהֲרֹן קְדוֹשׁ יְי. אֲפִילוּ כֵן אֲנָא מִתְבְּעִית בַּלֵּילִיָא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁵³ 16:10. The piece is missing in Tactate *Soferim* in *Maḥzor Vitry*. Rebbi Joshua ben Levi said, I never looked into a book of sermon concepts, except that once I looked, and I found written there: The 175 paragraphs where in the Torah is written speech, saying, commandment⁵⁴, correspond to the years of our father Abraham, as it is written, *you took gifts from Man*⁵⁵. 68:19. Traditionally the Psalm is read as describing the Exodus and the epiphany at Sinai. The gift is the Torah given to Moses., and it is written, *the great Man among giants*⁵⁶. 14:15.. The 147 songs written in Psalms⁵⁷ correspond to the years of our father Jacob. This teaches that all praises by which Israel praise the Holy One, praise to Him, correspond to the years of Jacob, as it is said, *You are Holy*, *throning over the praises of Israel*⁵⁸. 22:4.. The 123 times Israel answer “halleluiah”⁵⁹ 3:12 (Babli *Sukkah* 38b), still is common among Yemenite congregations. The exact places of response are indicated in the Yemenite *Tikālil*. correspond to the years of Aaron, *Halleluiah*, *praise God by His holy one*⁶⁰. 150:1., Aaron his holy one, *for Aaron*, *the Eternal’s holy one*⁶¹ 106:16.. Nevertheless I was frightened in the night⁶².

footnotes:
⁵³ Tactate Soferim
⁵⁴ The number of paragraphs which start with an expression of commandment.
⁵⁵ Ps
⁵⁶ Jos
⁵⁷ The number of Psalms if Psalms 1–2, 9–10, 114–115 are combinred.
⁵⁸ Ps
⁵⁹ In the recitation of “Hallel” (Pss. 113–118) by the reader, the congregation answers every half-verse by “halleluiah”. This form of recitation, described by Maimonides Hilkhot Ḥanukkah
⁶⁰ Ps
⁶¹ Ps.
⁶² Because of the sin he committed reading the book in which was written what only should be orally transmitted.


###### Jerusalem Talmud Shabbat 16:1:8
[Jerusalem Talmud Shabbat 16:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:8)

רִבִּי חִיָיה בַּר בָּא חֲמַא חַד סֵפֶר דַּאֲגָדָה. אֲמַר. אִי מַה כְתִב טַבָּאוּת. תִקְטַע יְדָא דְכָתְבָתָהּ. אֲמַר לֵיהּ חַד. אָבוֹי דְהַהוּא גַבְרָא כָתְבָהּ. אֲמַר לֵיהּ. כֵּן אָמַרְתִּי. תִקְטַע יְדָא דְכָתְבָתָהּ. וַהֲוָות לֵיהּ כֵּן כִּשְׁגָגָה שֶׁיּוֹצָא מִלִּפְנֵי הַשַּׁלִּיט.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Ḥiyya bar Abba saw a book of *agadah*. He said, even if what is written in there is good, the hand who wrote it should be amputated. A person told him, it was written by X’s father. He said, I was saying, the hand who wrote it should be amputated. That happened to him, *as an error which is coming out from the ruler’s mouth*⁶³. 10:5..

footnotes:
⁶³ Eccl


###### Jerusalem Talmud Shabbat 16:1:9
[Jerusalem Talmud Shabbat 16:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:1:9)

הַגִּילְיוֹנִים וְסִיפְרֵי מִינִין. אִית תַּנָּיֵי תַנֵּי. קוֹרֵעַ אַזְכְּרוֹתֵיהֶן וְשׂוֹרְפָן. אִית תַּנָּיֵי תַנֵּי. שׂוֹרְפָן הֵן וְאַזְכְּרוֹתֵיהֶן. אָמַר רִבִּי טַרְפוֹן. אֲקַפֵּחַ אֶת בָּנַיי שֶׁאִם יְבוֹאוּ לְבֵיתִי שֶׁאֲנִי שׂוֹרְפָן הֵן וְאַזְכְּרוֹתֵיהֶן. שֶׁאִם יִהְיֶה הָרוֹדֵף רוֹדֵף אַחֲרַיי שֶׁאֲנִי נִמְלַט לְתוֹךְ בָּתֵּיהֶן שֶׁלְעֲבוֹדָה זָרָה וְאֵינִי נִמְלַט לְתוֹךְ בָּתֵּיהֶן שֶׁלְמִינִין. שֶׁעוֹבְדֵי עֲבוֹדָה זָרָה אֵינָן מַכִּירִין אוֹתוֹ וְכוֹפְרִין בּוֹ. אֲבָל הַמִּינִין מַכִּירִין אוֹתוֹ וְכוֹפְרִין בּוֹ. וְעֲלֵיהֶן אָמַר דָּוִד הֲלוֹא מְשַׂנְאֶיךָ יְי אֶשְׂנָא וגו׳. זֶה מִדְרַשׁ דָּרְשׁוּ. וּמַה אִם לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ אָמַר הַכָּתוּב. הַשֵׁם שֶׁנִּכְתָּב בִּקְדוּשָּׁה יִמָּחֶה עַל הַמַּיִם. סִיפְרֵי מִינִין שֶּׁמַּטִּילִין אֵיבָה וְתַחֲרוּת וּמַחֲלוֹקֶת בֵּין יִשְׂרָאֵל לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם אֵינוֹ דִין שֲׁיִּשָּׂרְפוּ הֵן וְאַזְכְּרוֹתֵיהֶן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁶⁴“Gospels⁶⁵ and books of heretics⁶⁶, some Tannaim say⁶⁷ 71d l. 59, Babli *Ševuot* 35a., one tears out the Names⁶⁸ and burns them; some Tannaim say⁶⁹, one burns them with their Names. Rebbi Tarphon said, I would hit my sons; if they came into my house I would burn them together with their Names. For if a persecutor would persecute me I would seek asylum in a pagan temple but would not seek asylum in heretics’ houses, for the worshippers of idolatry do not know about Him, how could they disavow Him? But the heretics know Him and disavow Him; about them David said⁷⁰. 139:21., *Your haters*,*o Eternal, I shall hate*, etc. This homily they⁷¹ preached: If in order to bring peace between a man and his wife the verse commands that the Name written in holiness be erased⁷². 5:23., it is only logical that the books of heretics which propagate ill will and quarrel between Israel and their Father in Heaven should be burned with their Names.”

footnotes:
⁶⁴ Tosephta 13:5 (ed. Liebermann). Babli 116a.
⁶⁵ If written in Hebrew or Aramaic.
⁶⁶ Usually this is applied to Ebionite literature. But since both prayer collections and written sermons on biblical texts, both of which were condemned in precedings paragraphs, were found in the Qumran caves, it is not excluded that the notion also includes the remainder of Sadducee/Essene literature in Tannaitic times.
⁶⁷ The Divine Name in its forms which may not be erased as listed in Megillah
⁶⁸ R. Yose the Galilean.
⁶⁹ R. Tarphon.
⁷⁰ Ps
⁷¹ R. Ismael.
⁷² In the ordeal which proves the innocence of a woman accused of adultery, Num


###### Jerusalem Talmud Shabbat 16:2:1
[Jerusalem Talmud Shabbat 16:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:2:1)

**משנה:** מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר וְתִיק הַתְּפִילִּין עִם הַתְּפִילִּין אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת. וּלְאֵיכָן מַצִּילִין אוֹתָן לְמָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. בֶּן בְּתֵירָה אוֹמֵר אַף לַמְפוּלָּשׁ:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** One saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries even if there are coins inside⁵ articles with those one is authorized to move (cf. Chapter 3, Note 172).. Where does one save it to? To a side street which is a dead end⁶; it may be used to deposit the scrolls even if there is no *eruv*. It is presumed that the dead-end street is bordered by walls of houses or courtyards on three sides.; Ben Bathyra says, also one open on both ends⁷. Therefore the majority does not permit the used of such a path on the Sabbath. Ben Bathyra permits its use as long as the street is walled in and is narrow enough (less than 16 cubits wide) to be disqualified as public domain for the rules of the Sabbath..

footnotes:
⁵ Even if valuables which are not to be moved on the Sabbath are inside the boxes in which scrolls or phylacteries are kept. Since speed is of the essence, one does not have to investigate but without asking may carry muqṣeh
⁶ Even if publicly owned and accessible to the public, a dead-end street never can be a public domain in the biblical sense for the rules of the Sabbath. For these rules, a dead-end street can be turned into common private domain of the dwellers in the street by an eruv
⁷ A thoroughfare, even if very narrow and walled in on two sides, can never be turned into a private domain by an eruv


###### Jerusalem Talmud Shabbat 16:2:2
[Jerusalem Talmud Shabbat 16:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:2:2)

**הלכה:** מַתְנִיתָא בְּשֶׁאֵינוֹ טָפוּל לוֹ. אֲבָל אִם הָיָה טָפוּל לוֹ כְגוּפוֹ הוּא. נִיחָא תִּיק הַסֵּפֶר עִם הַסֵּפֶר. תִּיק תְּפִילִּין עִם הַתְּפִילִּין. רִבִּי חַגַּי בְשֵׁם רִבִּי זְעִירָא שָׁמַע לָהּ מֵהָדָא. חוֹנֶה מַלְאַךְ יְי סָבִיב לִירֵיאָיו וַיְחַלְּצֵם. וְכֵן הוּא אוֹמֵר. בֵּאדַיִן גּוּבְרַיָּא אִילֵּךְ כְּפִיתוּ בְּסַרְבָּלֵיהוֹן וגו׳.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ⁷³ Our Mishnah if it is not connected⁷⁴; but if it is connected it is like its body. One understands the case⁷⁵ of the book with the book. The case of phylacteries with the phylacteries⁷⁶? Rebbi Ḥaggai in the name of Rebbi Zeˋira understands it from the following: *The Eternal’s angel is camping around those who fear Him and saves them*⁷⁷. 34:8. Just as everything around a God-fearing person is protected, so everything around his religious objects is protected. Cf. *Ḥagigah* 2:1 (77c l. 12).. Similarly, it says. *then these men were bound in their coats*⁷⁸. 3:21. The coats also were saved..

footnotes:
⁷³ Discussion of Mishnah 2.
⁷⁴ If the scroll is permanently fixed in the case the Mishnah is unnecessary since the case is an appurtenance of the scroll. Therefore it is permitted to remove the scroll in its case to places rabbinically forbidden even if the scroll only lies in the case and could be removed without effort.
⁷⁵ Greek θήκη, ἡ.
⁷⁶ In no case would removing the phylacteries from a case take more than a fraction of a second. The case is not part of the phylacteries since the owner removes them every weekday to put them on.
⁷⁷ Ps
⁷⁸ Dan


###### Jerusalem Talmud Shabbat 16:2:3
[Jerusalem Talmud Shabbat 16:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:2:3)

אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכוֹ מָעוֹת. יָיבֹא כַיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא אָמַר חִינְנָא קַרְתִיגֵנָאָה בְשֵׁם רִבִּי הוֹשַׁעְיָה. דִּיסִיקִיָּא שֶׁיֵּשׁ בְּתוֹכָהּ מָעוֹת נוֹתֵן עָלֶיהָ כִּכָּר וּמְטַלְטְלָהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Even if there are coins inside⁵ articles with those one is authorized to move (cf. Chapter 3, Note 172)..” This parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag⁷⁹ full of coins one puts a loaf and may move it⁸⁰, anything *muqzeh* may be moved if it serves a basis for something which may be moved. Babli 142b..

footnotes:
⁵ Even if valuables which are not to be moved on the Sabbath are inside the boxes in which scrolls or phylacteries are kept. Since speed is of the essence, one does not have to investigate but without asking may carry muqṣeh
⁷⁹ Greek δισάκκιον, τό; modern Greek δισάκκι. Literally “double bag”.
⁸⁰ While the saddle bag is muqṣeh


###### Jerusalem Talmud Shabbat 16:2:4
[Jerusalem Talmud Shabbat 16:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:2:4)

וּלְאֵיכָן מַצִּילִין אוֹתָן. לְמָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. הָא לִמְפוּלָּשׁ לֹא. בְּכָל אָתָר אַתְּ אָמַר. אֵין הַמְהַלֵּךְ כְּמַנִּיחַ. וָכָא אַתְּ אָמַר. הַמְהַלֵּךְ כְּמַנִּיחַ. אֶלָּא בְזוֹרֵק. תַּמָּן אַתְּ אָמַר. הַזּוֹרֵק פָּטוּר. וָכָא אַתְּ אָמַר. הַזּוֹרֵק חַיָיב. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא. בְּשֶׁלֹּא עִירְיבוּ אֲנָן קַיָימִין. בֶּן בְּתֵירָה כְּרִבִּי יְהוּדָה. דְּתַנִּינְן תַּמָּן. גְּשָׁרִין הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רַבִּי יוּדָה. וַחֲכָמִים אוֹסְרִין.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Where does one save it to? To a side street which is a dead end.” Therefore not to one which is a thoroughfare. Everywhere you are saying, one who is walking is not like one who is putting down, but here you are saying, one who is walking is not like one who is putting down⁸¹. But one who is throwing. Everywhere you are saying, one who throws is not liable, but here you are saying, one who throws is liable⁸². Rebbi Ḥizqiah in the name of Rebbi Aḥa: we are dealing with the case that they did not make an *eruv*⁸³; the only question is whether there could have been an *eruv* or not.. Ben Bathyra is like Rebbi Jehudah, as we have stated there⁸⁴ 9:5. The argument is not only about the text quoted but mainly about the end of the Mishnah: “In addition, Rebbi Jehudah said, one may make an *eruv* for a side street which is a thoroughfare but the Sages forbid.” The argument of R. Jehudah, endorsed by Ben Bathyra, is that any narrow strip bounded on two opposite sides, either under a bridge or on a narrow thoroughfare, is a candidate for designation as a private domain.
It is asserted that Ben Bathyra permits moving to a thoroughfare because it could be unproblematic if there were an *eruv*; the Sages forbid since it never could be unproblematic.: “One may move things under bridges which are thoroughfares, the words of Rebbi Jehudah, but the Sages prohibit.”

footnotes:
⁸¹ If the house is adjacent to a thoroughfare one does not understand why the Sages opposed to ben Bathyra do not permit to carry the things into another house facing the same side street without stopping in the street since then there is no transport form a private domain to a non-private domain and therefore no biblical prohibition.
⁸² It is agreed that one may carry from the burning house into another house open to the same side street. The restriction to a dead-end street only applies to cases where one cannot carry but has to throw. But then Mishnah 11:1 states that the Sages declare not liable a person throwing from one private domain into another even over clearly public domain.
⁸³ It is clear that the Mishnah would not be necessary if there were an eruv
⁸⁴ Mishnah Eruvin


###### Jerusalem Talmud Shabbat 16:3:1
[Jerusalem Talmud Shabbat 16:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:1)

**משנה:** מַצִּילִין מְזוֹן שָׁלשׁ סְעוּדּוֹת הָרָאוּי לָאָדָם לָאָדָם הָרָאוּי לַבְּהֵמָה לַבְּהֵמָה. כֵּיצַד נָפְלָה דְלֵיקָה בְּלֵילֵי שַׁבָּת מַצִּילִין מְזוֹן שָׁלשׁ סְעוֹדּוֹת בַּשַּׁחֲרִית מַצִּילִין מְזוֹן שְׁתֵּי סְעוּדּוֹת בַּמִּנְחָה מַצִּילִין מְזוֹן סְעוּדָּה אַחַת. רִבִּי יוֹסֵה אוֹמֵר לְעוֹלָם מַצִּילִין מְזוֹן שָׁלשׁ סְעוּדּוֹת:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** One saves food for three meals; human food for humans and animal feed for animals. How is this? If the fire started Friday Night, one saves food for three meals, in the morning one saves food for two meals, in the afternoon one saves food for one meal. Rebbi Yose says, one always saves food for three meals.


###### Jerusalem Talmud Shabbat 16:3:2
[Jerusalem Talmud Shabbat 16:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:2)

**הלכה:** רִבִּי בּוּן בַּר חִיָיא בְּשֵׁם רִבִּי בָּא בַּר מָמָל. דְּרִבִּי נְחֶמָיָה הִיא. דְּאָמַר. אֵינָן נִיטָּלִין אֶלָּא לְצוֹרֶךְ. אָמַר רִבִּי יוֹסֵה. טַעֲמוֹן דְּרַבָּנִן תַּמָּן. כָּל מַה שֶׁיֵּשׁ בַּבָּיִת מִן הַמּוּכָן. בְּרַם הָכָא אִם אַתָּה אוֹמֵר כֵּן אַף הוּא מַצִּיל מִן הַיּוֹם לְמָחָר. מַתְנִיתָא דְּרִבִּי הונדקס דְּאָמַר. לְעוֹלָם מַצִּילִין מְזוֹן שָׁלֹשׁ סְעוּדוֹת. תִּיפְתָּר בְּשֶׁנָּפְלָה דְלֵיקָה בְלֵילֵי שַׁבָּת עַד שֶׁלֹּא אָכְלָהּ. בְּיוֹם הַכִּיפּוּרִים מַאי אִיכָּא לְמֵימַר. עַל דַּעְתְּהוֹן דְּרַבָּנִן לֹא יַצִּיל כְּלוּם. כָּל עַמָּא מוֹדוֹי שֶׁמַּצִּילִין מְזוֹן סְעוּדָה אַחַת מִפְּנֵי הַסַּכָּנָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ⁸⁵ Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow⁸⁶ which has not been explicitly removed from use on the Sabbath.. The Mishnah is from Rebbi הונדקס⁸⁷; in the opinion of Krauss a Greek name Ἄνδοκος. The quote of the passage in the Mishnah commentary of Salomo Adani reads חיקיים, another unexplained form. It is best to accept the interpretation of I. Löw (in Krauss’s Dictionary) who sees in the statement of R. Hondikos not the statement of R. Yose in the Mishnah, but the statement in *Mekhilta dR*. *Ismael*, *ad Ex*. 16:25, that the triple mention of “today” in the verse implies the obligation to eat three meals on the Sabbath. The name of the tradent in the Munich ms. of the Mekhilta is הנדקא (in the quote in *Leqaḥ ṭov*, *Pesiqta zuṭreta ad Ex*. 16:25, ed. S. Buber Note 119, הינדקא), which would mean *Indicus*. In the Babli 117b (a related but different statement) and the quote of the *Mekhilta* in *Midrash Wehizhir* ed. I. M. Freimann p. 18 the name is חידקא. who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate⁸⁸. What should one say on the day of Atonement? Should he not save anything following the rabbis⁸⁹? Everybody agrees that one saves food for one meal because of the danger⁹⁰.

footnotes:
⁸⁵ Discussion of Mishnah 3.
⁸⁶ This refers to Mishnah 17:4 where it is asserted that all vessels may be used (and moved) on the Sabbath without establishing a need. R. Nehemiah disagrees and permits moving anything only for a genuine need. The first opinion wants to find in the Mishnah an endorsement of R. Nehemiah’s position since it is presented as anonymous opinion which implies that it is practice to be followed. The need in this case is the obligation to consume three meals on the Sabbath. Since there is no reason to restrict using food on the Sabbath, limiting the moving of food out of the house to the three obligatory meals can be explained only following R. Nehemiah. The argument is rejected by R. Yose who explains the Mishnah here as a rabbinic restriction, to avoid preparing on a Sabbath for the needs of weekday. One still holds that nothing is muqṣeh
⁸⁷ This name is a hapax
⁸⁸ As noted before, the statement should be that there is an obligation to eat three meals on the Sabbath. Since one of them is the Friday evening meal, there should be only two needed for the Sabbath.
⁸⁹ Since it is a fast day; there is no food needed on the day itself.
⁹⁰ Since it would be dangerous not to break the fast in the evening, everybody agrees that the meal after the end of the fast is part of the needs of the day.


###### Jerusalem Talmud Shabbat 16:3:3
[Jerusalem Talmud Shabbat 16:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:3)

תַּנֵּי. מַצִּילִין לַחוֹלֶה וּלְקָטָן בְּבֵינוֹנִית. וּלְרַעָבְתָן כְּדֵי מָזוֹנוֹ. מְעָרְבִין לַחוֹלֶה וּלְקָטָן כְּדֵי מָזוֹנוֹ. וּלְרַעָבְתָן בְּבֵינוֹנִית.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated: One saves an average portion for a sick person and for a child, but for a glutton according to his wont. One prepares an *eruv* for a sick person or a child according to their wont but for a glutton an average portion⁹¹ *teḥumin*, to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible..

footnotes:
⁹¹ Even though a sick person or a child eat less than a normal adult person, one may save a full portion for them. For a glutton one may increase the amount. For eruv


###### Jerusalem Talmud Shabbat 16:3:4
[Jerusalem Talmud Shabbat 16:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:4)

תַּנֵּי. אֵין מַעֲרִימִין. רִבִּי יוֹסֵי בֵּירִבִּי בּוֹן אָמַר. מַעֲרִימִין. אִית תַּנָּיֵי תַנֵּי. מַצִּיל וְאַחַר כָּךְ מְזַמֵּן. אִית תַּנָּיֵי תַנֵּי. מְזַמֵּן וְאַחַר כָּךְ מַצִּיל. מָאן דָּמַר. מַצִּיל וְאַחַר כָּךְ מְזַמֵּן. כְּמָאן דָּמַר. מַעֲרִימִין. וּמָאן דָּמַר. מְזַמֵּן וְאַחַר כָּךְ מַצִּיל. כְּמָאן דָּמַר. אֵין מַעֲרִימִין.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated⁹² that one does not plan to circumvent the law. Rebbi Yose ben Rebbi Abun⁹³ said, one does plan to circumvent the law. Some Tannaim state, one saves and then invites; some Tannaim state, one invites and then saves⁹⁴. He who says, one saves and then invites follows him who says, one does plan to circumvent the law. But he who says, one invites and then saves follows him who says, one does not plan to circumvent the law.

footnotes:
⁹² Tosephta 13:7 (ed. Liebermann); Babli 117b.
⁹³ Since R. Yose ben R. Abun is a very late Amora, this attribution is impossible, even though the reading is quoted by R. Ḥananel (Babli 120a). It must be either R. Yose ben Rebbi Jehudah as in the Babli, even though the Tosephta reports him to hold the opposite opinion, or R. Jehudah ben Laqish as reported in the Tosephta.
⁹⁴ It is understood that the “three meals” quoted in the Mishnah are understood as 3 meals for every person in the house, including guests. Therefore according to the second opinion one may remove from the burning house a great amount of food and then invite neighbors to eat some of it.


###### Jerusalem Talmud Shabbat 16:3:5
[Jerusalem Talmud Shabbat 16:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:5)

תַּנֵּי. אַף מְכַבִּין לְהַצִּיל. מַתְנִיתָא דְּרִבִּי שִׁמְעוֹן דְּאָמַר. אֵין דָּבָר מִשׁוּם שְׁבוּת עוֹמֵד בִּפְנֵי כִתְבֵי הַקּוֹדֶשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated⁹⁵: One extinguishes to save. This *baraita* follows Rebbi Simeon who said, nothing forbidden only rabbinically stands in the way of Holy Scriptures¹ 10:3. Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath.⁹⁶.

footnotes:
⁹⁵ Tosephta 13:6 (ed. Liebermann).
¹ Mishnah Eruvin
⁹⁶ He holds that any work not intended for its own sake is only rabbinically forbidden. Extinguishing a fire in itself is biblically forbidden; extinguishing in order to save holy books would only be rabbinically prohibited.


###### Jerusalem Talmud Shabbat 16:3:6
[Jerusalem Talmud Shabbat 16:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:6)

תַּנֵּי. אַף מְטַמְּאִין לְהַצִּיל. וְהָתַנֵּי. בְּכָל קוֹדֶשׁ לֹא תִגָּע. לְרַבּוֹת הַתְּרוּמָה. הִיא תְרוּמָה הִיא מַעֲשֵׂר שֵׁינִי. מַאי כְדוֹן. וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בַשַּׁבָּת כְּדֶרֶךְ שֶׁעוֹשֶׂה בַחוֹל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It was stated: One may cause impurity⁹⁷ to save. But was it not stated, *she may not touch anything holy*⁹¹ *teḥumin*, to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible., including heave⁹⁹? ¹⁰⁰ˋ*Pereq* 1(8). There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.

footnotes:
⁹⁷ The spelling of the scribe was מטמין; the corrector wrongly babylonized to מטמאין.
⁹¹ Even though a sick person or a child eat less than a normal adult person, one may save a full portion for them. For a glutton one may increase the amount. For eruv
⁹⁹ Since impure heave may not be eaten but must be burned, saving heave by making it impure would be futile.
¹⁰⁰ This is inappropriate here; it is copied from Chapter 14, Note 59. Tithe is not like heave for impurity, Sifra Tazria


###### Jerusalem Talmud Shabbat 16:3:7
[Jerusalem Talmud Shabbat 16:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:3:7)

תַּנֵּי. כְּשֵׁם שֶׁמַּצִּילִין מִן הַדְּלֵיקָה כָּךְ מַצִּילִין מִיַּד הַגַּיִיס וּמִיַּד הַנָּהָר וּמִיַּד הַמַּפּוֹלֶת וּמִיַּד כָּל דָּבָר שֶׁאוֹבֵד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
On a enseigné: comme il est permis de sauver les objets du feu, de même on pourra les soustraire à l’invasion des païens, ou à l’inondation des fleuves, ou à l’éboulement d’une maison, ou enfin à toute cause de perdition.


###### Jerusalem Talmud Shabbat 16:4:1
[Jerusalem Talmud Shabbat 16:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:4:1)

**משנה:** מַצִּילִין סַל מָלֵא כִכָּרוֹת אַף עַל פִּי שֶׁיֶּשׁ בּוֹ מֵאָה סְעוֹדּוֹת וְעִיגּוּל שֶׁל דְּבֵילָה וְחָבִית שֶׁל יַיִן וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. אִם הָיוּ פִקְחִין עוֹשִׂין עִמּוֹ חֶשְׁבּוֹן לְאַחַר שַבָּת. וּלְאֵיכָן מַצִּילִין אוֹתָן לֶחָצֵר הַמְעוֹרֶבֶת. בֶּן בְּתֵירָה אוֹמֵר אַף לְשֶׁאֵינָהּ מְעוֹרֶבֶת:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** One saves a bag full of loaves even if it contains food for a hundred meals, and loaves of dried figs, and wine amphoras⁸, and one says to others, come and save for yourselves⁹. If they are intelligent¹⁰ they settle accounts with him after the Sabbath. Where does one save to? To a courtyard with an *eruv*¹¹. Ben Bathyra says, even if there is no *eruv*¹².

footnotes:
⁸ Again, since speed is of the essence, one may move packages of food irrespective of their size.
⁹ Even though he really wants the neighbors to help him save his property, he must invite them to save for themselves.
¹⁰ If they understand that the fire victim really did not want to donate his food to them, they either may in return give back the food to him or pay him something for the food which they took.
¹¹ Since the neighbors are not threatened by the fire and are saving for themselves, they may take the things only to places in which they are authorized to carry.
¹² He requires only that the place be potentially one where the neighbors could carry; but in this case he excludes the dead-end street into which the common courtyard opens.


###### Jerusalem Talmud Shabbat 16:4:2
[Jerusalem Talmud Shabbat 16:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:4:2)

**הלכה:** מַתְנִיתִין דְּרִבִּי יוֹסֵי דְאָמַר. לְעוֹלָם מַצִּילִין מְזוֹן שָׁלשׁ סְעוּדּוֹת. מִכֵּיוָן שֶׁכּוּלָּהּ גּוּף אֶחָד כְּמִי שֶׁכּוּלָּהּ סְעוּדָה אַחַת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ¹⁰¹ Does the Mishnah follow Rebbi Yose who said, “one always saves food for three meals”? Since all is one body, all of it counts as one meal.

footnotes:
¹⁰¹ Discussion of Mishnah 4. Since an entire sack full of food can be saved, it should be forbidden even for R. Yose.


###### Jerusalem Talmud Shabbat 16:4:3
[Jerusalem Talmud Shabbat 16:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:4:3)

וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. שֶׁכֵּן דַּרְכָּן לְהַזְמִין אוֹרְחִין בַּשַּׁבָּת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“One says to others, come and save for yourselves⁹,” since ordinarily one invites guests for the Sabbath¹⁰².

footnotes:
⁹ Even though he really wants the neighbors to help him save his property, he must invite them to save for themselves.
¹⁰² If the guests had been invited before the start of the fire it is obvious that their part of the food could be saved. Since it is possible to invite guests on Sabbath proper, even the Tanna who holds that one does not plan to circumvent the law will agree that they can be invited now.


###### Jerusalem Talmud Shabbat 16:4:4
[Jerusalem Talmud Shabbat 16:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:4:4)

אִם הָיוּ פִקְחִין עוֹשִׂין עִמּוֹ חֶשְׁבּוֹן לְאַחַר הַשַּׁבָּת. תַּמָּן תַּנִּינָן. מַנִּיחַ טַלִּיתוֹ אֶצְלוֹ וְעוֹשֶׂה עִמּוֹ חֶשְׁבּוֹן לְאַחַר שַׁבָּת. תַּמָּן אַתָּ אָמַר. מַשְׁכּוֹנֵיהּ גַּבֵּיהּ. הָכָא מַאי אִית לָךְ. אָמַר רִבִּי אַבָּא מָארִי. לְכָךְ שָׁנִינוּ. נִקְרָא פִיקֵּחַ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“If they are intelligent¹⁰ they settle accounts with him after the Sabbath..” There we have stated¹⁰³, “he leaves his toga with him and settles his account after the Sabbath.” There you say, he has his pledge with him; here what do you have? Rebbi Abba Mari said, because of this we taught, “if they were intelligent”¹⁰⁴.

footnotes:
¹⁰ If they understand that the fire victim really did not want to donate his food to them, they either may in return give back the food to him or pay him something for the food which they took.
¹⁰³ Mishnah 23:1, speaking of a person who borrows from another on the Sabbath when he has no credit with the lender.
¹⁰⁴ Since the original owner only has a moral, not a legal claim to the food which was taken by others.


###### Jerusalem Talmud Shabbat 16:5:1
[Jerusalem Talmud Shabbat 16:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:5:1)

**משנה:** וּלְשָׁם הוּא מוֹצִיא אֶת כָּל כְּלֵי תַשְׁמִישׁוֹ וְלוֹבֵשׁ כָּל מַה שֶּׁהוּא יָכוֹל לִלְבּוֹשׁ וְעוֹטֵף כָּל מַה שֶּׁהוּא יָכוֹל לַעֲטוֹף. רִבִּי יוֹסֵי אוֹמֵר שְׁמוֹנָה עָשָׂר כֵּלִים. וְחוֹזֵר וְלוֹבֵשׁ וּמוֹצִיא וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ עִמִּי:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** There he also brings out all his utensils, and he puts on all he can wear and wraps around all he can wrap. Rebbi Yose says, 18 garments. He can come back and put on, and says to others: come and save with me¹³.

footnotes:
¹³ Since everybody does wear clothing in the public domain; garments are not a load, and the owner may ask the neighbors to wear the clothes for him; he does not have to transfer ownership to them.


###### Jerusalem Talmud Shabbat 16:5:2
[Jerusalem Talmud Shabbat 16:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:5:2)

**הלכה:** רִבִּי יוֹסֵי אוֹמֵר שְׁמוֹנָה עָשָׂר כֵּלִים. וְאֵילּוּ הֵן. מִקְטוֹרֶן נִיקְלִי וּפוּנְדָא וּפִילִיוֹן וּמַעֲפוֹרֶת וְקוֹלָבִּיֹן שֶׁלְפִּשְׁתָּן וְחַלּוּק שֶׁלְצֶמֶר וּשְׁתֵּי אֶמְפִלִיוֹת שְׁנֵי סַבְרִיקִין וּשְׁנֵי אַבְרִיקִין שְׁנֵי מִנְעָלִין וְכוֹבַע שֶׁבְּרֹאשׁוֹ וַחֲגוֹר שֶׁבְּמָתְנָיו וְסוּדָרִין שֶׁעַל זְרוֹעוֹתָיו.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ¹⁰⁵ Rebbi Yose says, 18 garments.” And they are these: The burnus¹⁰⁶; Latin *amictorium* (a Medieval word, “loose garment, coat, wrap”, classical Latin amictus). Rashi: *mantel* (modern French *manteau*). R. Ḥananel identifies with Hebrew מְעִיל “coat”., arm cover¹⁰⁷, and money belt¹⁰⁸. This is worn on the outside. Rashi: A hollow belt worn over the garment. R. Ḥananel: In Persian *pesht*, is worn below the navel., and felt cap,¹⁰⁹, -*i*, *m*. In the Babli אפיליון. Rashi: A sheet to cover himself completely. R. Ḥananel does not comment on the term. and a kafia¹¹⁰, and a linen tunic¹¹¹, which according to M. Katan were underpants worn under armor to protect the skin from the metal. R. Ḥananel: Undershirt which is called غٍلالة “tunic”., and a woolen shirt¹¹² (“shirt”) on his skin., and two felt stockings¹¹³ (*chaussons*) of wool., two garters¹¹⁴ (*Kelim* 29:2) notes that “some say these are (Farsi) توبان ران (trousers)”., and two breeches¹¹⁵ (*bracchium*, *i*, *n*.)., two shoes, and the hat¹¹⁶ on his head, and the belt on his hips¹¹⁷, and shawls¹¹⁸, -*ii*, n., “sweatcloth”. on his arms.

footnotes:
¹⁰⁵ Discussion of Mishnah 5. The parallel is in the Babli 120a. R. Yose limits everybody to a maximum of 18 garments at a time.
¹⁰⁶ Explanation of Arukh
¹⁰⁷ In the Babli אונקלי, explained as Greek ἀγκάλη, ἡ. Rashi: “A wide garment worn by Sarracens.” R. Ḥananel: “A thin garment معرقة worn on the body to absorb the sweat.”
¹⁰⁸ Latin funda
¹⁰⁹ Latin pilleus
¹¹⁰ Rashi: to wrap around his head. The root is غفر “to cover”.
¹¹¹ Greek κολόβιον, τό “sleeveless or short-sleeved tunic”. Rashi: ganbeis
¹¹² Rashi: chemise
¹¹³ Greek ἐμπίλια, τά “felt shoes” (also bandage for horses’ legs). Rashi: calçones
¹¹⁴ Rashi: “straps”. R. Ḥananel: In Greek this means “trousers” but some say these are gloves with separate fingers. The Geonic commentary to Tahorot
¹¹⁵ Latin bracchia
¹¹⁶ Biblically this means “helmet”.
¹¹⁷ Rashi: On his shirt inside.
¹¹⁸ Latin sudarium


###### Jerusalem Talmud Shabbat 16:5:3
[Jerusalem Talmud Shabbat 16:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:5:3)

וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ עִמִּי. שֶׁכֵּן דַּרְכָּן לְהַשְׁאִיל כֵּלִים בַּשַּׁבָּת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“And says to others come and save with me,” since ordinarily one lends garments on the Sabbath¹⁰².

footnotes:
¹⁰² If the guests had been invited before the start of the fire it is obvious that their part of the food could be saved. Since it is possible to invite guests on Sabbath proper, even the Tanna who holds that one does not plan to circumvent the law will agree that they can be invited now.


###### Jerusalem Talmud Shabbat 16:6:1
[Jerusalem Talmud Shabbat 16:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:6:1)

**משנה:** רַבִּי שִׁמְעוֹן בֶּן נַנָּס אוֹמֵר פּוֹרְסִין עוֹר שֶׁל גְּדִי עַל גַּבֵּי שִׁידָּה תֵּיבָה וּמִגְדָּל שֶׁאָחַז בָּהֶם אֶת הָאוּר מִפְּנֵי שֶׁהוּא מְחָרֵךְ. עוֹשִׂין מְחִיצָּה בְּכָל הַכֵּלִים בֵּין מְלֵאִים בֵּין רֵיקָנִין בִּשְׁבִיל שֶׁלֹּא תַעֲבֹר הַדְּלֵיקָה. רִבִּי יוֹסֵי אוֹסֵר בִּכְלֵי חֶרֶס חֲדָשִׁים מְלֵאִים מַיִם שֶׁאֵינָן יְכוֹלִין לְקַבֵּל בָּהֶן אֶת הָאוּר וְהֵן מִתְבַּקְּעִין וּמְכַבִּין אֶת הַדְּלֵיקָה:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** Rebbi Simeon ben Nanas says, one spreads kid leather over a chest, a box, or a cupboard which are on fire since it is singed¹⁴. One builds a wall out of vessels¹⁵, whether full or empty, lest the fire cross over. Rebbi Yose forbids new clay vessels full of water since they cannot withstand the heat, spring leaks, and extinguish the fire¹⁶.

footnotes:
¹⁴ It is not usually burned in a fire; therefore covering utensils with hide is not supplying the fire with fuel.
¹⁵ Since vessels are not building material, moving amphoras together to hinder the spread of the fire is not building.
¹⁶ If it is a foregone conclusion that the vessels will break and douse the fire, using a subterfuge is forbidden as long as one cannot go and extinguish the fire directly as a danger to life.


###### Jerusalem Talmud Shabbat 16:6:2
[Jerusalem Talmud Shabbat 16:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:6:2)

**הלכה:** כֵּינִי מַתְנִיתָא. מִשֶּׁיֶּאֱחוֹז הָאוּר בָּהֶן. רִבִּי יִרְמְיָה רִבִּי בָּא בַּר מָמָל בְּשֵׁם רַב. סֵפֶר שֶׁאָחַז בּוֹ הָאוּר מִצַּד אֶחָד נוֹתֵן מַיִם מִצַּד הַשֵּׁינִי. וְאִם כָּבָה כָבָה. אָחַז בּוֹ הָאוּר מִשְּׁנֵי צְדָדִין פּוֹשְׁטוֹ וְקוֹרֵא בוֹ. וְאִם כָּבָה כָבָה. טַלִּית שֶׁאָחַז בּוֹ הָאוּר מִצַּד אֶחָד נוֹתֵן מַיִם מִצַּד שֵׁינִי. וְאִם כָּבָה כָבָה. אָחַז בָּהּ הָאוּר מִשְּׁנֵי צְדָדִין נוֹטְלָהּ וּמִתְעַטֵּף בָּהּ. וְאִם כָּבְתָה כָבְתָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** So is the Mishnah: Before they are on fire¹¹⁹. Rebbi Jeremiah, Rebbi Abba bar Mamal in the name of Rav: If a scroll started burning at one side one puts water on the other side¹²⁰; if it was extinguished it was extinguished. If the fire burned on both sides one spreads it out and reads in it; if it was extinguished it was extinguished. ¹²¹ If a toga started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one takes it and wraps oneself in it; if it was extinguished it was extinguished.

footnotes:
¹¹⁹ This refers to Mishnah 6. Ben Nanas only allows protecting the chest from the fire, not smothering it with a leather cover.
¹²⁰ This is indirect causation of extinguishing which only is rabbinically forbidden and is tolerated in this case.
¹²¹ Babli 120a bottom.


###### Jerusalem Talmud Shabbat 16:6:3
[Jerusalem Talmud Shabbat 16:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:6:3)

רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זֵירָא. דְּרִבִּי יוֹסֵה הִיא. אָמַר רִבִּי יוֹסֵה. הֲוָה סָבְרִינַן מֵימַר. מַה פְלִיגִין מֵימַר רִבִּי יוֹסֵה וְרַבָּנִן. בְּשֶׁעָשָׂה מְחִיצָה שֶׁלְּכֶלִים. אֲבָל אִם עָשָׂה מְחִיצָה שֶׁל מַיִם לֹא. מִמָּה דָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. דְּרִבִּי יוֹסֵי הִיא. הָדָא אָמְרַה. אֲפִילוּ עָשָׂה מְחִיצָה שֶׁלְּמַיִם הִיא הַמַחֲלוֹקֶת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹²² Rebbi Samuel in the name of Rebbi Zeˋira: This is Rebbi Yose’s. We were of the opinion to say, where what Rebbi Yose says and the rabbis disagree? When he made a barrier of vessels. But not if he made a barrier of water. Since Rebbi Samuel said in the name of Rebbi Zeˋira: This is Rebbi Yose’s, it implies that there is disagreement even if he made a barrier of water.

footnotes:
¹²² This is copied from the end of Chapter 3, Note 234.


###### Jerusalem Talmud Shabbat 16:7:1
[Jerusalem Talmud Shabbat 16:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:7:1)

**משנה:** נָכְרִי שֶׁבָּא לְכַבּוֹת אֵין אוֹמְרִים לוֹ כַּבֵּה אוֹ אַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵיךָ. אֲבָל קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ שֶכֵּן שֶׁשְּׁבִיתָתוֹ עָלֵיךָ:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** If a Gentile comes to extinguish one tells him neither to extinguish nor not to extinguish since you are not responsible for him resting. But if a minor comes to extinguish one may not listen to him since you are responsible for him resting¹⁷.

footnotes:
¹⁷ An underage child has no religious obligations; only his parents have a responsibility to educate him for a life conforming to religious rules. But in matters of the Sabbath the Fourth Commandment holds the parent directly responsible for sons and daughters keeping the Sabbath.


###### Jerusalem Talmud Shabbat 16:7:2
[Jerusalem Talmud Shabbat 16:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:7:2)

**הלכה:** נָכְרִי שֶׁבָּא לְכַבּוֹת. בִּימֵי רִבִּי אִמִּי נָפְלָה דְּלֵיקָה בַּכְּפָר. אַפִּיק רִבִּי אִימִּי כְּרוּז בְּשׁוּקֵי דַאֲרָמָאֵי וָמַר. מָאן דַּעֲבַד לָא מַפְסִיד. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי יוֹסֵה קוֹמֵי רִבִּי יוֹסֵה. סַכָּנָה הָיְיתָה. אִם הָיְתָה סַכָּנָה אֲפִילוּ רִבִּי אִמִּי יַטְפֵּי. וְלֹא כֵן תַּנֵּי. כָּל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה אֵין אוֹמְרִין. יֵיעָשׂוּ דְבָרִים הַלָּלוּ בַּנָּשִׁים וּבִקְטַנִּים. אֶלָּא אֲפִילוּ בִּגְדוֹלִים אֲפִילוּ בִּיִשְׂרָאֵל. מַעֲשֶׂה שֶׁנָּפְלָה דְלֵיקָה בַּחֲצַר יוֹסֵי בֶּן סִימַאי בְּשִׁיחִין. וְיָרְדוּ בְנֵי קַיצְרָה שֶׁלְצִיפּוֹרִין לְכַבּוֹת וְלֹא הִנִּיחַ לָהֶן. אָמַר לָהֶן. הַנִּיחוּ לַגַּבַּאי שֶׁיִּגְבֶּה חוֹבוֹ. מִיַּד קָשַׁר עַלָיו הֶעָנָן וְכִיבָּהוּ. בְּמוֹצָאֵי שַׁבָּת שָׁלַח לְכָל חַד מֵהֶם סֶלַע וּלְאִיפַּרְכוֹס שֶׁלָּהֶן חֲמִשִּׁים דֵּינָר. אָמְרוּ חֲכָמִים. לֹא הָיָה צָרִיךְ לַעֲשׂוֹת כֵּן. חַד נַפְּתִּי הֲוָה בִּמִגוּרָה דְּרִבִּי יוֹנָה. נְפִילַת דְלֵיקָה בִּמִגוּרָה דְּרִבִּי יוֹנָה. אֲזַל הַהוּא נַפְּתַּיָיה בְעֵי מִטְפַּיְיתָהּ וְלָא שָׁבְקֵיהּ. אֲמַר לֵיהּ. בַּגְרָךְ מִדְּלִי. אֲמַר לֵיהּ אִין. וְאִישְׁתֵּיזִיב כּוּלַּהּ. רִבִּי יוּדָן דִּכָפַר אִימִּי פָּרַס גּוּלְתֵּיהּ עַל גָּדִישָׁא וְנוּרָא עָרְקָא מִינָּהּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ¹²³ 4:9 (**ר**) Notes 104–113. It is difficult to decide which passage is the original. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.¹²⁴” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state¹²⁵, in any case of danger to life one does not say that [the necessary work] be done by women¹²⁶ and *Yoma* 8:5 correctly: “Gentiles”. This also is the quote from *Šabbat* in Medieval sources (*Raviah* p. 338, *Or* *zarua* 2 §38, *Roqeaḥ* §109). or minors, but [it should be done] even by adults, even by Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shiḥin, and the garrison of the barracks¹²⁷, -*orum*, n. “military camp, barracks, fortress.” of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due¹²⁸. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander¹²⁹, ὁ, equivalent of Latin *praefectus* (*castrorum*). Tosephta 13:9 (ed. Liebermann). 50 denarii.” The Sages¹³⁰: R. Ḥanina (the Chief Rabbi of Sepphoris in a later generation.) In the Babli 121a, this is the opinion of the Sages, while Yose ben Simai wanted to encourage them to fight Sabbath fires at Sepphoris. The mention of the Sages here may be a contamination from the Babli. said, there was no need for him to do that. A Nabatean¹³¹: “A Samaritan”. Since a Samaritan as a Jew has to keep the Sabbath, the reading here is preferable. was in the neighborhood of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes¹³². And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.

footnotes:
¹²³ Discussion of Mishnah 7. All fires mentioned here happened on a Sabbath. The text also is in Nedarim
¹²⁴ One is permitted to assure people of their wages. In the Babli, 121a, R. Ammi (= Immi) says directly that suggesting payment is permitted in the case of a fire on the Sabbath.
¹²⁵ Also in the Babli, Yoma 84b.
¹²⁶ In Tosephta 15:15, Nedarim
¹²⁷ Latin castra
¹²⁸ Since the fire was on a Sabbath, he took it as divine punishment.
¹²⁹ Greek ἔπαρχος
¹³⁰ In Nedarim
¹³¹ In Nedarim
¹³² R. Jonah agreed to be responsible for the Nabatean’s loss if the fire reached his property.


###### Jerusalem Talmud Shabbat 16:7:3
[Jerusalem Talmud Shabbat 16:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:7:3)

אֲבָל קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ. וְלֹא כֵן תַּנֵּי. רָאוּ אוֹתוֹ יוֹצֵא וּמְלַקֵּט עֲשָׂבִים אֵין אַתְּ זָקוּק לוֹ. תַּמָּן אֵין לוֹ צוֹרֶךְ בָּעֲשָׂבִים. בְּרַם הָכָא יֵשׁ לוֹ צוֹרֶךְ כִּיבּוּי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“But if a minor comes to extinguish one may not listen to him.” But was it not stated, if one saw him going out and collecting grasses, one need not interfere? There he has no need for grasses; here he sees the need for fire fighting.


###### Jerusalem Talmud Shabbat 16:8:1
[Jerusalem Talmud Shabbat 16:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:8:1)

**משנה:** כּוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֶאֱחוֹז בַּקּוֹרָה וְעַל צוֹאָה שֶׁל קָטָן וְעַל עַקְרָב שֶׁלֹּא תִישָּׁךְ. אָמַר רִבִּי יְהוּדָה מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב וְאָמַר חוֹשְׁשַׁנִי אֲנִי לוֹ מֵחַטָּאת:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** One may put a pot over a light lest it set fire to a beam¹⁸, and over a child’s excrement, and over a scorpion to prevent it from stinging. Rebbi Jehudah said, this happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice¹⁹.

footnotes:
¹⁸ To prevent the house being set on fire one may cause the flame to be ultimately extinguished once the oxygen in the vessel has been used up; this is indirect causation which only is rabbinically forbidden and can be waved in an emergency.
¹⁹ He was not sure whether the person putting the vessel over the scorpion was doing so in order to save people from being stung, in which case the action was permitted on the Sabbath, or whether he intended to use the scorpion for medical purposes after the Sabbath, in which case if would be a violation of biblical Sabbath rules.


###### Jerusalem Talmud Shabbat 16:8:2
[Jerusalem Talmud Shabbat 16:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:8:2)

**הלכה:** כּוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר. יָיבֹא כַיי דָּמַר רִבִּי שִׁמְעוֹן בֵּרִבִּי יַנַּאי. אֲנִי לֹא שָׁמַעְתִּי מֵאַבָּא. אֲחוֹתִי אָמְרָה לִי מִשְּׁמוֹ. בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב סוֹמְכִין לָהּ בִּשְׁבִיל שֶׁלֹּא תִּתְגַּלְגֵּל. אֲבָל אֵין כּוֹפִין עָלֶיהָ אֶת הַכֶּלִי. שְׁמוּאֵל אָמַר. אַף כּוֹפִין עָלֶיהָ אֶת הַכֶּלִי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “One may put a pot over a light.” It comes following what ¹³³ Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on the Sabbath one props up against [a vessel] so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel.

footnotes:
¹³³ This is copied from Chapter 4, Notes 40–41.


###### Jerusalem Talmud Shabbat 16:8:3
[Jerusalem Talmud Shabbat 16:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:8:3)

וְעַל צוֹאָה שֶׁל קָטָן. וְלֹא מַאֲכָל תַּרְנוֹגַלִּין אִינּוּן. אָמַר רִבִּי עוקְבַּן. תִּיפְתָּר בְּאִילֵּין רַכִּיכָה. שֶׁלֹּא יָבוֹאוּ לִידֵי מֵירוּחַ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“And over a child’s excrement.” Is that not chicken feed¹³⁴ and should not be mentioned in Mishnah 8.? Rebbi Uqban said, explain it if it is soft, that it should not be smeared around.

footnotes:
¹³⁴ Therefore it should be obvious that it is not muqṣeh


###### Jerusalem Talmud Shabbat 16:8:4
[Jerusalem Talmud Shabbat 16:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:8:4)

וְעַל עַקְרָב שֶׁלֹּא תִישָּׁךְ. מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב וְאָמַר חוֹשֵׁשׁ אֲנִי לוֹ מֵחַטָּאת. רִבִּי עוּלָּא אָמַר. שְׁמוֹנָה עָשָׂר שְׁנִין עֲבִיד הֲוֵי יְהִיב בְּהָדָא עֲרָב וְלָא אֲתַא קוֹמוֹי אֶלָּא אִילֵּין תְּרֵין עוֹבְדַיָּא. אָמַר. גָּלִיל גָּלִיל. שְׂנֵאת הַתּוֹרָה. סּוֹפָךְ לַעֲשׂוֹת בְּמִסִּיקִין.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“And over a scorpion to prevent it from stinging.” “This happened before Rabban Joḥanan ben Zakkai in Arab¹³⁵ and he said, I fear that he incurred liability for a purification sacrifice¹⁹.” Rebbi Ulla said, eighteen years did he spend in Arab and only these two cases¹³⁶ came before him. He said, “Galilee, Galilee, you are hating Torah; in the end you will work for discharged veterans¹³⁷, *adj*. “discharged from military service”, cf. *Bava qamma* 10:6, Note 60..”

footnotes:
¹³⁵ A village not far from Sepphoris.
¹⁹ He was not sure whether the person putting the vessel over the scorpion was doing so in order to save people from being stung, in which case the action was permitted on the Sabbath, or whether he intended to use the scorpion for medical purposes after the Sabbath, in which case if would be a violation of biblical Sabbath rules.
¹³⁶ The one mentioned in the Mishnah here and another case in Mishnah 22:3.
¹³⁷ Latin missicius


###### Jerusalem Talmud Shabbat 16:9:1
[Jerusalem Talmud Shabbat 16:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:9:1)

**משנה:** נָכְרִי שֶׁהִדְלִיק אֶת הַנֵּר מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל. וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מִילָּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. עָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ יוֹרֵד אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ בָאִין בִּסְפִינָה וְעָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ וְיָרְדוּ בוֹ זְקֵנִים:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** If a Gentile lit a candle²⁰, the Jew may use its light; but if he did it for the Jew it is forbidden. If he drew water²¹ to let his animals drink, the Jew may let his animals drink, but if he did it for the Jew it is forbidden. If the Gentile built a ramp to descend on it, the Jew may descend after him, but if he did it for the Jew it is forbidden. It happened that Rabban Gamliel and the Elders arrived in a ship, the Gentile make the ramp to descend on it and the Elders descended on it²².

footnotes:
²⁰ For himself.
²¹ From a cistern or in the public domain inaccessible to the Jew on the Sabbath.
²² After the Gentile skipper had left the ship on the ramp, arriving in the harbor on the Sabbath.


###### Jerusalem Talmud Shabbat 16:9:2
[Jerusalem Talmud Shabbat 16:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:9:2)

**הלכה:** לְצוֹרְכוֹ וּלְצוֹרֶךְ יִשְׂרָאֵל. נִישְׁמְעִינָהּ מִן הָדָא. שְׁמוּאֵל אִיקְבַּל גַּבֵּי חַד פַּרְסִיי. אִיטְפֵּי בּוּצִינָא. אֲזַל הַהוּא פַרְסִיי בְּעָא מִדְלַקָתֵּיהּ. וַהֲפַךְ שְׁמוּאֵל אַפּוֹי. כֵּיוָן דַּחֲזִיתֵיהּ מִתְעַסֵּק בִּשְׁטָרוֹתָיו יְדַע דְּלָא בְגִינֵיהּ אַדְלְקָהּ. וַהֲפַךְ שְׁמוּאֵל אַפּוֹי. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. הָדָא אָמְרָה. לְצוֹרְכוֹ וּלְצוֹרֶךְ יִשְׂרָאֵל אָסוּר. אָמַר רִבִּי יוֹנָה. שַׁנְיָיא הִיא. שֶׁאֵין מַטְרִיחִין עַל הָאָדָם לָצֵאת מִבֵּיתוֹ. אָמַר רִבִּי אֱלִיעֶזֶר. מִשּׁוּם שֶׁאֵין מַטְרִיחִין עַל הָאָדָם לָצֵאת מִבֵּיתוֹ לָמָּה הֲפַךְ שְׁמוּאֵל אַפּוֹי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** For himself and for a Jew¹³⁸? Let us hear from the following. Samuel was received at a Persian’s. The light went out. The Persian went and wanted to light it; Samuel turned his face around¹³⁹. When he saw¹⁴⁰ 122b, uses the Galilean root חמי. him occupied with his securities he knew that he did not light for him; Samuel again turned his face¹⁴¹. Rebbi Jacob bar Aḥa said, this implies that for himself and for a Jew it is forbidden¹⁴². Rebbi Jonah said, there is a difference since one does not bother a person to leave his house¹⁴³. Rebbi Eliezer¹⁴⁴ said, if it is since one does not bother a person to leave his house, why did Samuel turn his face around¹⁴⁵?

footnotes:
¹³⁸ This refers to Mishnah 9, about a Gentile making light. If it is for himself, the Jew may use it. If it was done exclusively for the Jew, its use is forbidden. Nothing is said about the case that the light was lit for the benefit both of the Gentile and the Jew.
¹³⁹ In order not to profit from the light which was lit on the Sabbath. Babli 122b.
¹⁴⁰ While this is a Babylonian story where the use of the root חזי is legitimate, it is more likely that this is a Babylonism in a Galilean text since the quote by Rashba, ad
¹⁴¹ Samuel turned around and looked at the light because he realized that his host lit the light for business purposes, not in order to engage in conversation with him.
¹⁴² This also is the text of Rashba, who wants to amend “forbidden” to “permitted”. The text should not be amended.
¹⁴³ Samuel was at a stranger’s house; in his own house he would not have turned around.
¹⁴⁴ There is no Amora R. Eliezer known. With Rashba one might read “R. Yose”.
¹⁴⁵ Since also a visitor is not thrown out of the house which he is visiting; the argument of R. Jonah cannot be correct but R. Jacob bar Aḥa is.


###### Jerusalem Talmud Shabbat 16:9:3
[Jerusalem Talmud Shabbat 16:9:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/16:9:3)

אָמְרוּ לוֹ. מָה אָנוּ לֵירֵד. אָמַר לָהֶן. הוֹאִיל וְלֹא בִשְׁבִילֵינוּ עָשָׂה מוּתָּרִין אָנוּ לֵירֵד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁴⁶“They asked him, may we descend? He told them, since he did not do it for us we are permitted to descend.”

footnotes:
¹⁴⁶ This refers to the end of the Mishnah, discussion between Rabban Gamliel and the Elders. Tosephta 13:14 (ed. Liebermann); Babli 122a.